Commentaries on the rest of the Bible (~45 volumes)

1. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

1. Levavit autem Iahacob oculos suos, et vidit, et ecce Esau veniebat, et cum eo erant quadringenti viri: et divisit liberos cum Leah et cum Rachel, et cum ambabus ancillis.

2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

2. Tunc posuit ancillas et liberos earum prius, et Leah et liberos ejus posteriores, Rachel autem et Ioseph postremos.

3. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

3. Et ipse transivit ante eos, et incurvavit se super terram septem vicibus, donec appropinquaret fratri suo.

4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

4. Cucurrit vero Esau in occursum ejus, et complexus est eum, et jactavit se super collum ejus, et dixit, Qui isti tibi? Et dixit, Liberi sunt, quos donavit Deus servo tuo.

5. And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.

5. Postea levavit oculos suos, et vidit uxores et liberos, et dixit, Qui isti tibi? Et dixit, Liberi sunt, quos donavit Deus servo tuo.

6. Then the handmaidens came near, they and their children, and they bowed themselves.

6. Et appropinquaverunt ancillae ipsae, et liberi earum, et incurvaverunt se.

7. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

7. Et appropinquavit etiam Leah, et liberi ejus, et incurvaverunt se: et subinde appropinquavit Ioseph et Rachel, et incurvaverunt se.

8. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.

8. Et dixit, Qui isti? tuane omnis turma illa, quam obviam habui? Et dixit, Ut invenirem gratiam in oculis domini mei.

9. And Esau said, I have enough, my brother; keep that thou hast unto thyself.

9. Et dixit Esau, Est mihi multum, frater mi, sit tuum quod tuum est.

10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

10. Ait autem Iahacob, Ne quaeso: si nunc inveni gratiam in oculis tuis, accipe munus meum e manu mea: quia idcirco vidi faciem tuam, acsi viderem faciem Angeli: et propitius eris erga me.

11. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it

11. Cape quaeso benedictionem meam, quae allata est tibi: quia donavit mihi Deus, et quia sunt mihi omnia. Et coegit eum, et accepit.

12. And he said, Let us take our journey, and let us go, and I will go before thee.

12. Tunc dixit, Proficiscamur, et ambulemus, et ambulabo ante to.

13. And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

13. Sed dixit ad eum, Dominus meus scit, quod pueri teneri sunt: et pecudes, et boves foetae sunt mihi: et si pulsaverint eas die una, morientur omnes pecudes.

14. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

14. Transeat quaeso dominus meus ante servum suum, et ego ducam me pedetentim ad pedem gregis, qui est ante me, et ad pedem puerorum, donec veniam ad dominum meum in Sehir.

15. And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.

15. Et dixit Esau, Stare faciam nunc tecum de populo, qui est mecum. Et dixit, Utquid hoc? inveniam gratiam in oculis domini mei.

16. So Esau returned that day on his way unto Seir.

16. Reversus est itaque in die ipsa Esau per viam suam in Sehir.

17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.

17. Iahacob autem profectus est in Suchoth, et aedificavit sibi domum, et pecudibus suis fecit tabernacula: idcirco vocavit nomen loci Suchoth.

18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

18. Et venit Iahacob incolumis in civitatem Sechem, quae erat in terra Chenaan, quando venit ipse de Padan Aram, et mansit ante urbem.

19. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

19. Et emit partem agri, in quo tetendit tabernaculum suum, de manu filiorum Hamor patris Sechem, centum nummis.

20. And he erected there an altar, and called it Elelohe-Israel.

20. Et statuit ibi altare: et vocavit illud, Fortis Deus Israel.

1. And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself from his brother; but now when Esau himself approaches, his terror is not only renewed, but increased. For although he goes forth like a courageous and spirited combatant to this contest, he is still not exempt from a sense of danger; whence it follows, that he is not free, either from anxiety or fear. For his cruel brother had still the same cause of hatred against him as before. And it was not probable, that, after he had left his father's house, and had been living as he pleased, he had become more mild. Therefore, as in a doubtful affair, and one of great danger, Jacob placed his wives and children in the order described; that, if Esau should attempt anything hostile, the whole seed might not perish, but part might have time for flight. The only thing which appears to be done by him out of order is, that he prefers Rachel and her son Joseph to all the rest; whereas the substance of the benediction is really in Judah. But his excuse in reference to Judah is, that the oracle had not yet been revealed; nor, in fact, was made known till shortly before his death, in order that he might become at once its witness and its herald. Meanwhile, it is not to be denied, that he was excessively indulgent to Rachel. It is, indeed, a proof of distinguished courage, that, from a desire to preserve a part of his seed, he precedes his companies, and offers himself as a victim, if necessity demanded it. For there is no doubt that the promise of God was his authority and his guide in this design; nor would he have been able, unless sustained by the contident expectation of celestial life, thus bravely to meet death. It happens, indeed, sometimes, that a father, regardless of himself, will expose his life to danger for his children: but holy Jacob's reason was different; for the promise of God was so deeply fixed in his mind, that he, disregarding the earth, looked up towards heaven. But while he follows the word of God, yet by the affection of the flesh, he is slightly drawn aside from the right way. For the faith of the holy fathers was not so pure, in all respects, but that they were liable to swerve to one side or the other. Nevertheless, the Spirit always so far prevailed, that the infirmity of the flesh might not divert them from their aim, but that they might hold on their course. So much the more ought every one of us to be suspicious of himself, lest he should deem himself perfectly pure, because he intends to act rightly; for the flesh ever mingles itself with our holy purpose, and many faults and corruptions steal in upon us. But God deals kindly with us, and does not impute faults of this kind to us.

3. And bowed himself to the ground seven times. This, indeed, he might do for the sake of giving honor: for we know that the people of the east are addicted to far more ceremonies than are in use with us. To me, however, it seems more probable, that Jacob did not pay this honor simply to his brother, but that he worshipped God, partly to give him thanks, and partly to implore him to render his brother propitious; for he is said to have bowed down seven times before he approached his brother. Therefore, before he came in sight of his brother, he had already given the token of reverence or worship. Hence we may conjecture, as I have said, that this homage was paid to God and not to man: yet this is not at variance with the fact, that he also approached as a suppliant, for the purpose of assuaging his brother's ferocity by his humiliation.¹ If any one object, that in this manner he depreciated his right of primogeniture; the answer is easy, that the holy man, by the eyes of faith, was looking higher; for he knew that the effect of the benediction was deferred to its proper season, and was, therefore, now like the decaying seed under the earth. Therefore, although he was despoiled of his patrimony, and lay contemptible at his brother's feet; yet since he knew that his birthright was secured to him, he was contented with this latent right, counted honors and riches as nothing, and did not shrink from being regarded as an inferior in the presence of his brother.

4. And Esau ran to meet him. That Esau meets his brother with unexpected benevolence and kindness, is the effect of the special favor of God. Therefore, by this method, God proved that he has the hearts of men in his hand, to soften their hardness, and to mitigate their cruelty as often as he pleases: in short, that he tames them as wild beasts are wont to be tamed; and then, that he hearkened to the prayers of his servant Jacob. Wherefore, if at any time the threats of enemies alarm us, let us learn to resort to this sacred anchor. God, indeed, works in various ways, and does not always incline cruel minds to humanity; but, while they rage, he restrains them from doing harm by his own power: but if it is right, he can as easily render them placable towards us; and we here see that Esau became so towards his brother Jacob. It is also possible, that even while cruelty was pent up within, the feeling of humanity may have had a temporary ascendancy. And as we see that the Egyptians were constrained, for a moment, to the exercise of humanity, although they were rendered nothing better than before, as their madness, which soon afterwards broke out, bears witness: so it is credible that the malice of Esau was now under constraint; and not only so, but that his mind was divinely moved to put on fraternal affection. For even in the reprobate, God's established order of nature prevails, not indeed in an even tenor, but as far as he restrains them, to the end that they may not mingle all things in one common slaughter. And this is most necessary for the preservation of the human race. For few are so governed by the spirit of adoption, as sincerely to cultivate mutual charity among themselves, as brethren. Therefore, that men spare each other, and do not furiously rush on each other's destruction, arises from no other cause than the secret providence of God, which watches for the protection of mankind. But to God the life of his own faithful people is still more precious, so that he vouchsafes to them peculiar care. Wherefore it is no wonder, that for the sake of his servant Jacob, he should have composed the fierce mind of Esau to gentleness.

5. And he lifted up his eyes. Moses relates the conversation held between the brothers. And as Esau had testified his fraternal affection by tears and embraces, there is no doubt that he inquires after the children in a spirit of congratulation. The answer of Jacob breathes piety as well as modesty; for when he replies, that his numerous seed had been given him by God, he acknowledges and confesses that children are not so produced by nature as to subvert the truth of the declaration, that the fruit of the womb is a reward and gift of God. And truly, since the fecundity of brute animals is the gift of God, how much more is this the case with men, who are created after his own image. Let parents then learn to consider, and to celebrate the singular kindness of God, in their offspring. It is the language of modesty, when Jacob calls himself the servant of his brother. Here again it is proper to recall to memory what I have lately touched upon, that the holy man caught at nothing either of earthly advantage or honor in the birthright; because the hidden grace of God was abundantly sufficient for him, until the appointed time of manifestation. And it becomes us also, according to his example, while we sojourn in this world, to depend upon the word of the Lord; that we may not deem it wearisome, to be held wrapped in the shadow of death, until our real life be manifested. For although apparently our condition is miserable and accursed, yet the Lord blesses us with his word; and, on this account only, pronounces us happy, because he owns us as sons.

6. Then the handmaidens came near. The wives of Jacob, having left their country, had come as exiles into a distant land. Now, at their first entrance, the terror of death meets them; and when they prostrate themselves in the presence of Esau, they do not know whether they are not doing homage to their executioner. This trial was very severe to them, and grievously tormented the mind of the holy man: but it was right that his obedience should be thus tried, that he might become an example to us all. Moreover, the Holy Spirit here places a mirror before us, in which we may contemplate the state of the Church as it appears in the world. For though many tokens of the divine favor are manifest in the family of Jacob; nevertheless we perceive no dignity in him while lying with unmerited contempt in the presence of a profane man. Jacob also himself thinks that he is well treated, if he may be permitted by his brother, as a matter of favor, to dwell in the land of which he was the heir and lord. Therefore let us bear it patiently, if, at this day also, the glory of the Church, being covered with a sordid veil, is an object of derision to the wicked.

8. What meanest thou by all this drove? He does not inquire as if he were altogether ignorant; seeing he had heard from the servants, that oxen and camels and asses and other cattle were sent him as a present; but for the purpose of refusing the gift offered to him: for when anything does not please us, we are wont to make inquiry as concerning a thing unknown to us. Jacob, however; is urgent; nor does he cease to ask, till he induces his brother to receive the gift: for this was as a pledge of reconciliation. Besides, for the purpose of persuading his brother, he declares, that it would be taken as a great kindness not to refuse what was given. For we do not willingly receive anything but what we certainly know to be offered to us freely and with a ready mind. And because it is not possible that we should willingly honor any but those we love, Jacob says that he rejoiced in the sigh of his brother as if he had seen God or an angel: by which words he means, not only that he truly loved his brother, but also that he held him in esteem. But it may seem, that he does wrong to God, in comparing Him with a reprobate man; and that he speaks falsely, because had the choice been given him, he would have desired nothing more earnestly than to avoid this meeting with his brother. Both these knots are easily untied. It is an accustomed form of speaking among the Hebrews, to call whatever is excellent, divine. And certainly Esau being thus changed, was no obscure figure of the favor of God: so that Jacob might properly say, that he had been exhilarated by that friendly and fraternal reception, as if he had seen God or an angel; that is, as if God had given some sign of his presence. And, indeed, he does not speak feignedly, nor pretend something different from what he has in his mind. For, being himself perfectly free from all hatred, it was his chief wish, to discharge whatever duty he could towards his brother; provided that Esau, in return, would show himself a brother to him.

10. Receive my present at my hand. This noun may be taken passively as well as actively. If understood actively, the sense will be, "Accept the present by which I desire to testify my goodwill towards thee." If understood passively, it may be referred to God, as if Jacob had said, "Those things which the Lord has bestowed upon me by his grace, I liberally impart to thee, that thou mayest be, in some measure, a partaker with me of that divine blessing which I have received." But not to insist upon a word, Jacob immediately afterwards clearly avows that whatever he possesses, is not the fruit of his labor or industry, but has been received by him through the grace of God, and by this reasoning he attempts to induce his brother to accept the gift; as if he had said, "The Lord has poured upon me an abundance, of which some part, without any loss to me, may overflow to thee." And though Jacob thus speaks under the impulse of present circumstances, he yet makes an ingenuous confession by which he celebrates the grace of God. Nearly the same words are on the tongues of all; but there are few who truly ascribe to God what they possess: the greater part sacrifice to their own industry. Scarcely one in a hundred is convinced, that whatever is good flows from the gratuitous favor of God; and yet by nature this sense is engraven upon our minds, but we obliterate it by our ingratitude. It has appeared already, how labourious was the life of Jacob: nevertheless, though he had suffered the greatest annoyances, he celebrates only the mercy of God.

12. Let us take our journey. Although Esau was inclined to benevolence, Jacob still distrusts him: not that he fears to be ensnared, or that he suspects perfidy to lie hidden under the garb of friendship; but that he cautiously avoids new occasions of offense: for a proud and ferocious man might easily be exasperated again by light causes. Now, though just reason for fear was not wanting to the holy man, yet I dare not deny that his anxiety was excessive. He suspected the liberality of Esau; but did he not know that a God was standing between them, who, as he was convinced by clear and undoubted experience, watched for his salvation? For, whence such an incredible change of mind in Esau, unless he had been divinely transformed from a wolf into a lamb? Let us then learn, from this example, to restrain our anxieties, lest when God has provided for us, we tremble, as in an affair of doubt.

13. My lord knoweth. The things which Jacob alleges, as grounds of excuse, are true; nevertheless he introduces them under false pretexts; except, perhaps, as regards the statement, that he was unwilling to be burdensome and troublesome to his brother. But since he afterwards turns his journey in another direction, it appears that he feigned something foreign to what was really in his mind. He says that he brings with him many encumbrances, and therefore requests his brother to precede him. "I will follow" (he says) "at the feet of the children;" that is, I will proceed gently as the pace of the children will bear; and thus I will follow at my leisure, until I come to thee in Mount Seir. In these words he promises what he was not intending to do; for, leaving his brother, he journeyed to a different place.² But truth is so precious to God, that he will not allow us to lie or deceive, even when no injury follows. Wherefore, we must take care, when any fear of danger occupies our minds, that we do not turn aside to these subterfuges.

17. And Jacob journeyed to Succoth. In the word Succoth, as Moses shortly afterwards shows, there is a prolepsis. It is probable that Jacob rested there for some days, that he might refresh his family and his flock after the toil of a long journey; for he had found no quiet resting-place till he came thither. And therefore he gave to that place the name of Succoth, or "Tents," because he had not dared firmly to plant his foot elsewhere. For though he had pitched tents in many other places; yet on this alone he fixes the memorial of divine grace, because now at length it was granted to him that he might remain in some abode. But since it was not commodious as a dwelling-place, Jacob proceeded farther till he came to Sichem. Now, whereas the city has its recent name from the son of Hamor, its former name is also mentioned, (Genesis 32:18;) for I agree with the interpreters who think Salem to be a proper name. Although I do not contend, if any one prefers a different interpretation; namely, that Jacob came in safety to Sichem.³ But though this city may have been called Salem, we must nevertheless observe, that it was different from the city afterwards called Jerusalem; as there were also two cities which bore the name of Succoth. As respects the subject in hand, the purchase of land which Moses records in the nineteenth verse, may seem to have been absurd. For Abraham would buy nothing all his life but a sepulcher; and Isaac his son, waiving all immediate possession of lands, was contented with that paternal inheritance; for God had constituted them lords and heirs of the land, with this condition, that they should be strangers in it unto death. Jacob therefore may seem to have done wrong in buying a field for himself with money, instead of waiting the proper time. I answer, that Moses has not expressed all that ought to come freely into the mind of the reader. Certainly from the price we may readily gather that the holy man was not covetous. He pays a hundred pieces of money; could he acquire for himself large estates at so small a price, or anything more shall some nook in which he might live without molestation? Besides, Moses expressly relates that he bought that part on which he had pitched his tent opposite the city. Therefore he possessed neither meadows, nor vineyards, nor stable land. But since the inhabitants did not grant him an abode near the city, he made an agreement with them, and purchased peace at a small price.⁴ This necessity was his excuse; so that no one might say, that he had bought from man what he ought to have expected as the free gift of God: or that, when he ought to have embraced, by hope, the dominion of the promised land, he had been in too great haste to enjoy it.

20. And he erected there an altar. Jacob having obtained a place in which he might provide for his family, set up the solemn service of God; as Moses before testified concerning Abraham and Isaac. For although, in every place, they gave themselves up to the pure worship of God in prayers and other acts of devotion; nevertheless they did not neglect the external confession of piety, whenever the Lord granted them any fixed place in which they might remain. For (as I have elsewhere stated) whenever we read that an altar was built by them, we must consider its design and use: namely, that they might offer victims, and might invoke the name of God with a pure rite; so that, by this method, their religion and faith might be made known. I say this, lest any one should think that they rashly trifled with the worship of God; for it was their care to direct their actions according to the divinely prescribed rule which was handed down to them from Noah and Shem. Wherefore, under the word "altar," let the reader understand, by synecdoche, the external testimony of piety. Moreover, it may hence be clearly perceived how greatly the love of divine worship prevailed in the holy man; because though broken down by various troubles, he nevertheless was not forgetful of the altar. And not only does he privately worship God in the secret feeling of his mind; but he exercises himself in ceremonies which are useful and commanded by God. For he knew that men want helps, as long as they are in the flesh, and that sacrifices were not instituted without reason. He had also another purpose; namely, that his whole family should worship God with the same sense of piety. For it behoves a pious father of a family diligently to take care that he has no profane house, but rather that God should reign there as in a sanctuary. Besides, since the inhabitants of that region had fallen into many superstitions, and had corrupted the true worship of God, Jacob wished to make a distinction between himself and them. The Shechemites and other neighboring nations had certainly altars of their own. Therefore Jacob, by establishing a different method of worship for his household, thus declares theft he has a God peculiar to himself, and has not degenerated from the holy fathers, from whom the perfect and genuine religion had proceeded. This course could not but subject him to reproach, because the Shechemites and other inhabitants would feel that they were despised: but the holy man deemed anything preferable to mixing himself with idolaters.

21.⁵ And he called it El-eloh-Israel⁶ This name appears little suitable to the altar; for it sounds as if a heap of stones or turf formed a visible statue of God. But the meaning of the holy man was different. For, because the altar was a memorial and pledge of all the visions and promises of God, he honors it with this title, to the end that, as often he beheld the altar, he should call God to rememberance. That inscription of Moses, "The Lord is my help." Has the same signification; and also that Ezekiel inscribes on the forms of speaking thereis a want of strict propiety of metaphor; yet this is not without reason. For as superstitious men foolishly and wickedly attach God to symbols, and as it were, draw him down from his heavenly throne to render him subject to their gross inventions; so the faithful, piously and rightly, ascend from earthly signs that he worshipped no other God than him who had been manifested by certain oracles, in order that he might distinguish Him from all idols. And we must observe it as a rule of modesty, not to speak carelessly concerning the mysteries and the glory of the Lord, but from a sense of faith, so far indeed, as he is made known to us in his word. Moreover Jacob had respect to his to his prosperity; for since the Lord had appeared to him, on the express condition, that he would make with him the covenant of salvation, Jacob leaves his monument, from which, after his death, his descendants might ascertain, ttat his religion had not flowed from a dark or obscure well, or from a turbid pool, but from a clear and pure fountain; as if he had engraved the oracles and visions, by which he had been taught, upon the altar.

1. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

1. Et egressa est Dinah filia Leah, quam pepererat ipsi Iahacob, ut viderat filias regionis.

2. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

2. Et vidit eam Sechem filius Hamor Hivvaei principis terrae, et tulit eam, et concubuit cum ea, et humiliavit eam.

3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

3. Et adhaesit anima ejus ipsi Dinah filiae Iahacob, et dilexit puellam: et loquutus est ad cor puellae.

4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

4. Et dixit Sechem ad Hamor patrem suum, dicendo, Cape mihi puellam hanc in uxorem.

5. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.

5. Audivit autem Iahacob, quod violasset Dinah filiam suam: et filii ejus erant cum pecudibus ejus in agro, et siluit Iahacob, donec venirent ipsi

6. And Hamor the father of Shechem went out unto Jacob to commune with him.

6. Egressus est autem Hamor pater Sechem ad Iahacob, ut loqueretur cum eo.

7. And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

7. Porro filii Iahacob venerunt de agro: qui quum audierunt ipsi, dolore affecti sunt viri, iratique sunt valde: quia flagitium designasset in Israel, ut coiret cum filia Iahacob: et sic non fiet.

8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

8. Et loquutus est Hamor cum eis, dicendo, Sechem filii mei complacuit anima in filia vestra: date quaeso eam illi in uxorem.

9. And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

9. Et affinitatem contrahite nobiscum: filias vestras dabitis nobis, et filias nostras accipietis vobis.

10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

10. Et nobiscum habitabitis, et terra erit coram vibis, habitate, et negotiamini in ea, et possessiones acquirite in ea.

11. And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

11. Adhaec dixit Sechem ad patrem ejus, et ad fratres ejus, Inveniam gratiam in oculis vestris: et quod dixeritis mihi, dabo.

12. Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

12. Augete mihi valde dotem, et donum: et dabo quemadmodum dixeritis mihi, et date mihi puellam in uxorem.

13. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

13. Et responderunt filii Iahacob ad Sechem et Hamor patrem ejus in dolo, et loquuti sunt, (quia violaverat Dinah sororem suam,)

14. And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

14. Et dixerunt ad eos, Non possumus facere hoc, ut demus sorerem nostram viro, cui est praeputium: quia opprobrium esset nobis.

15. But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

15. Veruntamen in hoc acquiescemus vobis, si fueritis sicut nos, ut circumcidatur in vobis omnis masculus.

16. Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

16. Et dabimus filias nostras vobis, et filias vestras capiemus nobis: et habitabimus vobiscum, et erimus in populum unum.

17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

17. Quodsi non obedieritis nobis, ut circumcidamini: capiemus filiam nostram et recedemus.

18. And their words pleased Hamor, and Shechem Hamor's son.

18. Et placuerunt verba eorum in oculis Hamor, et in oculis Sechem filii Hamor.

19. And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.

19. Nec tardavit juvenis ad perficiendum negotium, quia complacuerat ei in filia Iahacob: et ipse erat honorabilis prae tota domo patris sui.

20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

20. Et venit Hamor et Sechem filius ejus ad portam civitatis suae, et loquuti sunt ad viros civitatis suae, dicendo,

21. These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

21. Viri isti pacati sunt nobiscum, et habitabunt in terra, et negotiabuntur in ea (et terra ecce, lata est spatiis ante eos) filias eorum accipiemus nobis in uxores, et filias nostras dabimus eis.

22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

22. Veruntamen in hoc acquiescent nobis viri, ut habitent nobiscum, ut sint populus unus, quando circumcisus erit in nobis omnis masculus, quemadmodum ipsi sunt circumcisi.

23. Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

23. Greges eorum, et substantia eorum et omnia jumenta eorum, nonne nostra erunt? tantum acquiescamus eis, et habitabunt nobiscum.

24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

24. Et assensi sunt Hamor et Sechem filio ejus, omnes qui egrediebantur per portam civitatis ejus: et circumciderunt se omnis masculus, omnes egredientes per portam civitatis ejus.

25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

25. Et fuit in die tertia, quum essent ipsi dolore affecti, acceperunt duo filii Iahacob Simhon et Levi fratres Dinah, quisque gladium suum, et venerunt ad civitatem confidenter, et occiderunt omnem masculum.

26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

26. Et Hamor et Sechem filium ejus occiderunt acie gladii, et tulerunt Dinah e domo Sechem et egressi sunt.

27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

27. Filii Iahacob progressi sunt super occisos, et praedati sunt urbem, quia violaverant sororem suam.

28. They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

28. Pecudes eorum, et boves eorum, et asinos eorum, et quae erant in urbe, et quae in agro, acceperunt.

29. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

29. Et omnem substantiam eorum, et omnes parvulos eorum, et uxores eorum captivas duxerunt, et praedati sunt omnia, quae erant in domo.

30. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

30. Et dixit Iahacob ad Simhon et ad Levi, Turbastis me, ut foetere feceritis me habitatoribus terrae, Chenanaeo, et Perizaeo: et ego paucos mecum habeo, et congregabunt se adversum me, et percutient me, et disperdar ego, et domus mea.

31. And they said, Should he deal with our sister as with an harlot?

31. At dixerunt, Numquid ut cum meretrice aget cum sorore nostra?

1. And Dinah... went out. This chapter records a severe contest, with which God again exercised his servant. How precious the chastity of his daughter would be to him, we may readily conjecture from the probity of his whole life. When therefore he heard that she was violated, this disgrace would inflict the deepest wound of grief upon his mind: yet soon his grief is trebled, when he hears that his sons, from the desire of revenge, have committed a most dreadful crime. But let us examine everything in order. Dinah is ravished, because, having left her father's house, she wandered about more freely than was proper. She ought to have remained quietly at home, as both the Apostle teaches and nature itself dictates; for to girls the virtue is suitable, which the proverb applies to women, that they should be (oikouroi,) or keepers of the house. Therefore fathers of families are taught to keep their daughters under strict discipline, if they desire to preserve them free from all dishonor; for if a vain curiosity was so heavily punished in the daughter of holy Jacob, not less danger hangs over weak virgins at this day, if they go too boldly and eagerly into public assemblies, and excite the passions of youth towards themselves. For it is not to be doubted that Moses in part casts the blame of the offense upon Dinah herself, when he says, "she went out to see the daughters of the land;" whereas she ought to have remained under her mother's eyes in the tent.

3. And his soul clave unto Dinah. Moses intimates that she was not so forcibly violated, that Shechem having once abused her, treated her with contempt, as is usual with harlots; for he loved her as a wife; and did not even object to be circumcised that he might have her; but the fervor of lust had so prevailed, that he first subjected her to disgrace. And therefore although he embraced Dinah with real and sincere attachment, yet, in this want of self-government, he grievously sinned. Shechem "spoke to the heart" of the maid, that is, he addressed her courteously, to allure her to himself by his bland speeches: whence it follows, that when she was unwilling and resisted, he used violence towards her.

4. And Shechem said to his father Hamor. In this place it is more clearly expressed, that Shechem desired to have Dinah for his wife; for his lust was not so unbridled, that when he had defiled, he despised her. Besides, a laudable modesty is shown, since he pays deference to the will of his father; for he does not attempt to form a contract of marriage of his own mind, but leaves this to his father's authority. For though he had basely fallen through the precipitate ardor of lust; yet now returning to himself, he follows the guidance of nature. So much the more ought young men to take heed to themselves, lest in the slippery period of their age, the lusts of the flesh should impel them to many crimes. For, at this day, greater license everywhere prevails, so that no moderation restrains youths from shameful conduct. Since, however, Shechem, under the rule and direction of nature, desired his father to be the procurer of his marriage, we hence infer that the right which parents have over their children is inviolable; so that they who attempt to overthrow it, confound heaven and earth. Wherefore, since the Pope, in honor of marriage, has dared to break this sacred bond of nature; this fornicator Shechem alone, will prove a judge sufficient, and more than sufficient, to condemn that barbarous conduct.

5. And Jacob heard. Moses inserts a single verse concerning the silent sorrow of Jacob. We know that they who have not been accustomed to reproaches, are the more grievously affected when any dishonor happens to them. Therefore the more this prudent man had endeavored to keep his family pure from every stain, chaste and well-ordered, the more deeply is he wounded. But since he is at home alone, he dissembles, and keeps his grief to himself, till his sons return from the field. Moreover, by this word, Moses does not mean that Jacob deferred vengeance till their return; but that, being alone and devoid of counsel and of consolation, he lay prostrate as one disheartened. The sense then is, that he was so oppressed with insupportable grief, that he held his peace.⁷ By using the word "defiled," Moses teaches us what is the true purity of man; namely, when chastity is religiously cultivated, and every one possesses his vessel in honor. But whoever prostitutes his body to fornication, filthily defiles himself. If then Dinah is said to have been polluted, whom Shechem had forcibly violated, what must be said of voluntary adulterers and fornicators?

7. And the sons of Jacob came out of the field. Moses begins to relate the tragic issue of this history. Shechem, indeed, had acted wickedly and impiously; but it was far more atrocious and wicked that the sons of Jacob should murder a whole people, to avenge themselves of the private fault of one man. It was by no means fitting to seek a cruel compensation for the levity and rashness of one youth, by the slaughter of so many men. Again, who had constituted them judges, that they should dare, with their own hands, to execute vengeance for an injury inflicted upon them? Perfidy was also superadded, because they proceeded, under the pretext of a covenant, to perpetrate this enormous crime. In Jacob, moreover, we have an admirable example of patient endurance; who, though afflicted with so many evils, yet did not faint under them. But chiefly we must consider the mercy of God, by which it came to pass, that the covenant of grace remained with the posterity of Jacob. For what seemed less suitable, than that a few men in whom such furious rage and such implacable malice reigned, should be reckoned among the people and the sons of God, to the exclusion of all the world besides? We see certainly that it was not through any power of their own that they had not altogether declined from the kingdom of God. Whence it appears that the favor which God had vouchsafed unto them was gratuitous, and not founded upon their merits. We also require to be treated by Him with the same indulgence, seeing that we should utterly fall away, if God did not pardon our sins. The sons of Jacob have, indeed, a just cause of offense, because not only are they affected with their own private ignominy, but they are tormented with the indignity of the crime, because their sister had been dragged forth from the house of Jacob, as from a sanctuary, to be violated. For this they chiefly urge, that it would have been wickedness to allow such disgrace in the elect and holy people:⁸ but they themselves, through the hatred of one sin, rush furiously forward to greater and more intolerable crimes. Therefore we must beware, lest, after we have become severe judges in condemning the faults of others, we hasten inconsiderately into evil. But chiefly we must abstain from violent remedies which surpass the evil we desire to correct.

Which thing ought not to be done⁹ Interpreters commonly explain the passage as meaning, "it is not becoming that such a thing should be done;" but, in my judgment, it applies more properly to the sons of Jacob, who had determined with themselves that the injury was not to be borne. Yet they wrongfully appropriate to themselves the right of taking revenge: why do they not rather reflect thus; "God, who has received us under his care and protection, will not suffer this injury to pass unavenged; in the meantime, it is our part to be silent, and to leave the act of punishing, which is not placed in our hands, entirely to his sovereign will." Hence we may learn, when we are angry at the sins of other men, not to attempt anything which is beyond our own duty.

8. And Hamor communed with them. Though the sons of Jacob were justly incensed, yet their indignation ought to have been appeased, or at least somewhat mitigated, by the great courteousness of Hamor. And if the humanity of Hamor could not reconcile the sons of Jacob to Shechem, the old man himself was indeed worthy of a benignant reception. We see what equitable conditions he offers; he himself was the prince of the city, the sons of Jacob were strangers. Therefore their minds must have been savage beyond measure, not to be inclined to levity. Besides, the suppliant entreaty of Shechem himself deserved this, that they should have granted forgiveness to his fervent love. Therefore, that they remained implacable, is a sign of most cruel pride. What would they have done to enemies who had purposely injured them, when they are not moved by the prayers of him, who, being deceived by blind love, and by the error of incontinence, has injured them without any malicious intention?

13. And the sons of Jacob answered. The commencement of their perfidious course is here related: for they, being outrageous rather than simply angry, wish to overthrow the whole city, and not being sufficiently strong to contend against so great a number of people, they contrive a new fraud, in order that they may suddenly rise upon the inhabitants weakened by wounds. Therefore, since the Shechemites had no strength to resist, it became a cruel butchery rather than a conquest, which increased the atrocity of wickedness in Jacob's sons, who cared for nothing so that they might but gratify their rage. They allege in excuse, that, whereas they were separated from other nations, it was not lawful for them to give wives of their own family to the uncircumcised. Which indeed was true if they said it sincerely; but they falsely use the sacred name of God as a pretext; yea, their double profanation of that name proves them to be doubly sacrilegious; for they cared nothing about circumcision, but were intent on this one thing, how they might crush the miserable men in a state of weakness. Besides, they wickedly sever the sign from the truth which it represents; as if any one, by laying aside his uncircumcision, might suddenly pass over into the Church of God. And in this mode they pollute the spiritual symbol of life, by admitting foreigners, promiscuously and without discrimination, into its society. But since their pretense has some color of probability, we must observe what they say, that it would be disgraceful to them to give their sister to a man uncircumcised. This also is true, if they who used the words were sincere; for since they bore the mark of God in their flesh, it was wicked in them to contract marriages with unbelievers. So also, at the present time, our baptism separates us from the profane, so that whoever mixes himself with them, fixes a mark of infamy upon himself.

18. And their words pleased Hamor. Moses prosecutes the history until he comes to the slaughter of the Shechemites. Hamor had, no doubt, been induced by the entreaties of his son, to show himself thus tractable. Whence appears the excessive indulgence of the kind old man. He ought, in the beginning, severely to have corrected the fault of his son; but he not only covers it as much as possible, but yields to all his wishes. This moderation and equity would have been commendable, if what his son had required was just; but that the old man, for the sake of his son, should adopt a new religion, and suffer a wound to be inflicted on his own flesh, cannot be deemed free from folly. The youth is said not to have delayed, because he vehemently loved the maid, and excelled in dignity among his own citizens; and on account of the honor of his rank he easily obtained what he wished: for the fervor of his love would have availed nothing, unless he had possessed the power of accomplishing his object.

21. These men are peaceable. Moses describes the mode of acting, whereby they persuaded the Shechemites to accept the conditions which the sons of Jacob had imposed. It was difficult to induce a whole people to submit in an affair of such magnitude to a few foreigners. For we know what displeasure a change of religion produces: but Hamor and Shechem reason from utility; and this is natural rhetoric. For although honor has a more plausible appearance, it is yet for the most part cold in persuasion. But among the vulgar, utility carries almost every point; because the major part eagerly pursues what it deems expedient for itself. With this design, Hamor and Shechem extol the family of Jacob for their honesty and tranquil habits, in order that the Shechemites may deem it useful to themselves to receive such guests. They add that the land is sufficiently large, so that no loss is to be feared on the part of the original inhabitants. They then enumerate other advantages; meanwhile, they cunningly conceal the private and real cause of their request. Whence it follows that all these pretexts were fallacious. But it is a very common disease, that men of rank who have great authority, while making all things subservient to their own private ends, feign themselves to be considerate for the common good, and pretend to a desire for the public advantage. And, truly, it may be believed, that the persons here spoken of were the best among all the people, and were endowed with singular superiority; for the Shechemites had chosen Hamor for their prince, as one who was preeminent in excellent gifts. Yet we see how he and his son lie and deceive, under the appearance of rectitude. Whence also we perceive hypocrisy to be so deeply rooted in human minds, that it is a miracle to find any one entirely free from it; especially where private advantage is concerned. From this example let all who govern, learn to cultivate sincerity in public designs, without any sinister regard to their own interests. On the other hand; let the people exercise self-government, lest they too earnestly seek their own advantage; because it will often happen that they are caught by a specious appearance of good, as fishes by the hook. For as self-love is blind, we are drawn without judgment to the hope of gain. And the Lord also justly chastises this cupidity, to which he sees us to be unduly prone, when he suffers us to be deceived by it. Moses says that this discourse took place in the gate of the city, where public assemblies were then wont to be held and judgment administered.

24. And unto Hamor and unto Shechem his son hearkened, etc Apparently this consent may be ascribed to modesty and humanity; for, by readily obeying their princes, and kindly admitting the strangers to an equality of rights in the city, they show themselves, in both respects, modest and humane. But if we reflect on the true import of circumcision, it will easily appear that they were too much addicted to their own selfish interests. They knew that, by a new sacrament, they would be committed to a different worship of God. They had not yet been taught that the ablutions and sacrifices, to which they had been all their life accustomed, were unprofitable trifles. Therefore, to change their religion so carelessly betrays, on their part, a gross contempt of God; for never do they who seriously worship God, so suddenly cast aside their superstitions, unless they are convinced by sound doctrine and arguments. But the Shechemites, blinded by an evil conscience, and by the hope of gain, pass over, like men half brutalized, to an unknown God. Search the isles, (saith the Prophet,) is there any nation which deserts its, gods, who yet are not gods?¹⁰ Yet this was done at Shechem, when no defect had been shown to exist in the received superstitions; wherefore none ought to wonder that a sad result followed this levity of mind. nevertheless, Simian and Levi were not, on that account, excusable for the indulgence of their own cruelty: yea, their impiety appears the more detestable, because they not only rush impetuously upon men, but, in a sense, trample upon the sacred covenant of God, of which alone they make their boast. Certainly, if they had no feeling for the men themselves, yet reverence for God ought to have restrained their ferocity, when they reflected from what cause the weakness of the Shechemites proceeded.

25. Simian and Levi, Dinah's brethren. Because Moses says that the slaughter took place on the third day, the Hebrews think that, at that time, the pain of the wound was most severe. The proof, however, is not valid; nor is it of much moment. Although Moses names only two authors of the slaughter, it does not appear to me probable that they came alone, but that they were the leaders of the troop: for Jacob had a large family, and it might be that they called some of their brothers to join them; yet, because the affair was conducted by their counsel and direction, it is ascribed to them, as Cartage is said to have been destroyed by Scipio. Moses also calls them the brothers of Dinah, because they were by the same mother. We have seen that Dinah was the daughter of Leah; for which reason Simon and Levi, whose own sister she was by both parents, were the more enraged at the violation of her chastity: they were therefore impelled, not so much by the common reproach brought upon the holy and elect race, (according to their recent boast,) as by a sense of the infamy brought upon themselves. However, there is no reader who does not readily perceive how dreadful and execrable was this crime. One man only had sinned, and he endeavored to compensate for the injury, by many acts of kindness; but the cruelty of Simon and Levi could only be satiated by the destruction of the whole city; and, under the pretext of a covenant, they form a design against friends and hospitable persons, in a time of peace, which would have been deemed intolerable against enemies in open war. Hence we perceive how mercifully God dealt with that people; seeing that, from the posterity of a sanguinary man, and even of a wicked robber, he raised up a priesthood for himself. Let the Jews now go and be proud of their noble origin. But the Lord declared his gratuitous mercy by too many proofs for the ingratitude of man to be able to obscure it. Moreover, we hence learn that Moses did not speak from carnal sense; but was the instrument of the Holy Spirit, and the herald of the celestial Judge; for though he was a Levite, he yet is so far from sparing his own race, that he does not hesitate to brand the father of his tribe with perpetual infamy. And it is not to be doubted that the Lord purposely intended to stop the mouths of impure and profane men, such as the Lucianists, who confess that Moses was a very great man, and of rare excellence; but that he procured for himself, by craft and subtlety, authority over a great people, as if, indeed, an acute and intelligent man would not have known that, by this single act of wickedness, the honor of his race would be greatly tarnished. He had, however, no other design than to extol the goodness of God towards his people; and truly there was nothing which he less desired than to exercise dominion, as appears clearly from the fact, that he transferred the office of priesthood to another family, and commanded his sons to be only ministers. With respect to the Shechemites, although in the sight of God they were not innocent; seeing they preferred their own advantage to a religion which they thought lawful, yet it was not the Lord's will that they should be so grievously punished for their fault; but he suffered this signal punishment to follow the violation of one maid, that he might testify to all ages his great abhorrence of lust. Besides, seeing that the iniquity had arisen from a prince of the city, the punishment is rightly extended to the whole body of the people: for since God never commits the government to evil and vicious princes, except in righteous judgment, there is no wonder that, when they sin, they involve their subjects with them in the same condemnation. Moreover, from this example let us learn, that if, at any time, fornication prevail with impunity, God will, at length, exact punishments so much the more severe: for if the violation of one maid was avenged by the horrible massacre of a whole city; he will not sleep nor be quiet, if a whole people indulge in a common license of fornication, and, on all sides, connive at each other's iniquity. The sons of Jacob acted indeed wickedly; but we must observe that fornication was, in this manner, divinely condemned.

27. The sons of Jacob came. Moses shows that, not content with simple revenge, they fly together to the spoil. As it respects the words, they are said to have come upon the slain, either because they made themselves a way over the slaughtered bodies; or because, in addition to the slaughter, they rushed to the plunder. In whichever way it is taken, Moses teaches that, not satisfied with their former wickedness, they made this addition to it. Be it, that they were blinded with anger in shedding blood; yet by what right do they sack the city? This certainly cannot be ascribed to anger. But these are the ordinary fruits of human intemperance, that he who gives himself the rein in perpetrating one wickedness, soon breaks out into another. Thus the sons of Jacob, from being murderers, become also robbers, and the guilt of avarice is added to that of cruelty. The more anxious then should be our endeavors to bridle our desires; lest they should mutually fan each other, so that at length, by their combined action, a dreadful conflagration should arise; but especially, we must beware of using force of arms, which brings with it many perverse and brutal assaults. Moses says that the sons of Jacob did this, because the Shechemites had defiled their sister; but the whole city was not guilty. Moses, however, only states in what way the authors of the slaughter are affected: for although they wish to appear just avengers of the injury, yet they pay no respect to what it was lawful for them to do, and make no attempt to control their depraved affections, and consequently set no bounds to their wickedness. Should any one prefer taking the expression in a higher sense, it may be referred to the judgment of God, by which the whole city was involved in guilt, because no one had opposed the lust of the prince: perhaps many had consented to it, as not being very much concerned about the unjust dishonor done to their guests; but the former sense is what I most approve.

30. And Jacob said. Moses declares that the crime was condemned by the holy man, lest any one should think that he had participated in their counsel. He also expostulates with his sons, because they had caused him to stink among the inhabitants of the land; that is, they had rendered him so odious, that no one would be able to bear him. If then the neighboring nations should conspire among themselves, he would be unable to resist them, seeing he had so small a band, in comparison with their great number. He also expressly names the Canaanites and Perizzites, who, though they had received no wrong, were yet by nature exceedingly prone to inflict injury. But Jacob may seem to act preposterously, in overlooking the offense committed against God, and in considering only his own danger. Why is he not rather angry at their cruelty? why is he not offended at their perfidy? why does he not reprove their rapaciousness? It is however probable, that when he saw them terror — stricken at their recent crime, he suited miswords to their state of mind. For he acts as if he were complaining that he, rather than the Shechemites, was slain by them. We know that men are seldom if ever drawn to repentance, except by the fear of punishment: especially when they have any specious pretext as a covering for their fault. Besides, we know not whether Moses may not have selected this as a part out of a long expostulation, to cause his readers to understand that the fury of Simon and Levi was so outrageous, that they were more insensible than brute beasts to their own destruction and that of their whole family. This is clear from their own answer, which not only breathes a barbarous ferocity, but shows that they had no feeling. It was barbarous, first, because they excuse themselves for having destroyed a whole people and plundered their city, on account of the injury done by one man; secondly, because they answer their father so shortly and contumaciously; thirdly, because they obstinately defend the revenge which they had rashly taken. Moreover, their insensibility was prodigious, because they were not affected by the thought of their own death, and that of their parents, wives, and children, which seemed just at hand. Thus we are taught, how intemperate anger deprives men of their senses. We are also admonished, that it is not enough for us to be able to lay blame on our opponents; but we must always see how far it is lawful for us to proceed.